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Smithsonian at the Poles: Contributions to International Polar

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124 SMITHSONIAN AT THE POLES / LORING<br />

( Loring, 1998; Loring and Rosenmeier, 2005). These programs<br />

have sought <strong>to</strong> develop archaeological fi eld-schools<br />

th<strong>at</strong> would provide N<strong>at</strong>ive youth with opportunities <strong>to</strong> experience<br />

life in <strong>the</strong> country, acquire new job skills, and foster<br />

self-esteem and pride in oneself and one’s heritage. This<br />

type of enterprise, generally called “community archaeology,”<br />

especially as it is practiced in <strong>the</strong> north, is rooted<br />

in applied socially conscious advocacy anthropology. In<br />

addition <strong>to</strong> addressing <strong>the</strong> special scholarly questions th<strong>at</strong><br />

archaeologists commonly pose, community archaeology<br />

seeks additional goals th<strong>at</strong> strive <strong>to</strong> empower and engage<br />

communities in <strong>the</strong> recognition and construction of <strong>the</strong>ir<br />

own heritage. In <strong>the</strong> north in general, and in Labrador<br />

specifi cally, community archaeology initi<strong>at</strong>ives celebr<strong>at</strong>e<br />

traditional values and share a research focus and practice<br />

th<strong>at</strong> is responsible for cre<strong>at</strong>ing and returning knowledge<br />

<strong>to</strong> communities (Lyons, 2007; Nicholas, 2006; Nicholas<br />

and Andrews, 1997), in a sense coming full circle since <strong>the</strong><br />

years of <strong>the</strong> fi rst IPY.<br />

Perhaps <strong>the</strong> most important facet of community archaeology<br />

as practiced in Labrador is th<strong>at</strong> it is situ<strong>at</strong>ed<br />

outside <strong>the</strong> settlements, in <strong>the</strong> country where <strong>the</strong> knowledge,<br />

wisdom, and experience of elders is relevant and apparent<br />

(Figures 9 and 10). Fieldwork based on mutual respect<br />

and sharing among families, gener<strong>at</strong>ions, and visiting<br />

researchers honors and encourages indigenous knowledge<br />

and different ways of knowing. The practice of community<br />

archaeology with <strong>the</strong> Innu in Nitassinan is culturally<br />

FIGURE 9. No longer <strong>the</strong> exclusive domain of professional researchers, archaeology in <strong>the</strong> north has become a cooper<strong>at</strong>ive initi<strong>at</strong>ive between<br />

local community interests and visiting researchers. Here, community activist and former Innu N<strong>at</strong>ion president Daniel Ashini, left, accompanied<br />

by Dominique Pokue, survey <strong>the</strong> ruined shorelines of former Lake Michikam<strong>at</strong>s during an Innu N<strong>at</strong>ion– sponsored archaeological survey of <strong>the</strong><br />

region in 1995. (S. Loring pho<strong>to</strong>graph)

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